FAREWELL 
SERMON, 


In the Parifh Church of Sz. Philip 
Charles-Town 3 in South-Carolina, 


Sunday the 31ft Day of March 1754, 


“Taf ail aight cd 
B 
ALEXANDER GARDEN. A. M, 


- Reétor of the faid Parith for the Space of 
Thirty-four Years. 


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Cuances-Town ; SOUTHCAROLINA ; 
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T Oo ABAIHRA COOL ATL EH1A 


His ExceLLENcY 


{ 


JAMES GLEN Ejquire, 


Captain- General, Governor , and Comman- 
der in Chief in and over his Majelty’s 
Province of Souru-Caroiina. And, 


To the Honourable WILLIAM BULL Ef ~ 
and the other Members of bis Majejty’s 
Honourable Councit. And 


Fo the Honourable JAMES MICHIE E/q, 
SPEAKER, and the Reft of the Mem- 
BERS of the Honourable the CoMMONS 
House of AssEMLBY. And 


Lo His much bonour’d and fincerely beloved 
Brethren in Chrift, the CHURCH 
WARDENS and VESTRY, and all 


the other Inhabitants of the Parifb of St. 
Puitrp in CHARLES-TOWN, 


The following SERMON is humbly - 
dedicated by | 


Their moft oblig’d, affectionate, 


and devoted, humble Servant, 


Alexander Garden. 





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Rom) ¢X. "i 


Brethren, my Hearit’s Defire and Prayer to God 
for Ifrael is, that they might be faved. 


& fed St. Paul, touching his belov- 
ed Countrymen the ‘fews: and 
Jey which I take Leave to apply to 

gy, you, my beloved Congregation, 
| now on the Point of my Depar- 
ture from you; — Brethren, my 
Heart’s Defire and Prayer to God 
may be faved. 





‘Your Salvation’ (my Brethren) ‘and of thofe 
who from among you are gone to Reft in the Lord, 
has always been the grand Defire of my Heart, the 
- grand Aim, End, and Intention of all my Cares, ~ 
* Labours, and Miniftrations ’mongft you, from the 
Beginning, down to this Day: . And now that my 
' Age and Infirmities have difabled me, almoft quite 

from the Pen, and greatly from the Pulpit, 1 am 
here once more ftept into it, to take my leave of 
“you, after offering you a few previous Advices, 
and to which I beg your Attention, ‘as to the laft 
‘ Words of a Dying-Man. 


I. Tadvife and exhort you, to guard, with the 
; A 2 utmoft 


\ 


a (6) G3 



























Extremes, viz. Deifm on the one Hane 
thyfia/m on the other j in the Midd 
lies true Religion. ©“ fs 


sedi “ ? tae 

I» Againft Deifm on the one Hand: I it 
mean, the Rejecting of all revealed Religion, and 
admitting of that which is natural yP . 
pofe is not to mpt a forni ati 

modern ie. ot Pitch ah 1 
Subject of fo many learne 
Spel y Di'courfes from this 
offer to your Confideration @ few TH 
I think decifive on the Cafe, and a fuf 
Jervative againft that fatal InfeGtion, At 
ali alt to ghro"ee : (2a Hae 

-» oI In the fir, Place; Was not na 
‘before the Coming of Cors/t, ithe unt 
-of Mankind, the Seed of Abraham, th 
tien, only excepted? And wwhat,alas 

mount to:!) Turn over, nat.only th 
but all the prophane Hiftoties:of 


than thofe of ‘the wildeft..and- moft ,abfund - 
caries, and of fuitably wild:and immorabPmadtices ? 
Nay, fee andefay, whether .thofe .ddala i 
not fo: prevail, were. not forrodted and QR 
‘ali other Nations, that tho’) che: fers enjoyed the 
Light of Revelation, yet how. re fee 
chimfelf, by all: the Means, of Miracless,Chattile- 
ments, and Prophets, cou’d: reclaimothemefromego- 
ing a@ Whoring after other Gods A the Nations ? even 
from their-firft. coming aut ef Agypt to their Gapti- 
vity, at Jeaft the Space ofa’ Thoujand Yearsilio Nor 
fuffer yourfelves (my Brethren) to be amufed with ~ 
the Names or Notions:of a Socrates, @ Biek, 4 Ci- 
ero, or a Seneca, or any other, called the Wife- 
men, 


eo B07) 


men, or Philofophers either of Grece or Rome. 

For what but Amufement did all their Phrlofophy — 
amount) to, in Comparifonof the Lew and the 
Prophetf? > Was not-every Thing of any Value in 

it, owing to fome Beams or Glimpfes of Revela- 
tion, deriv’d from the ews their Neighbours, and 
who were here and there fcattered both in the 
Grecian and Roman Territories?) Did their Pdi- 
lofophy ever difcover the Neceflity of a Redeemer, 
‘or any ¢ertain Method, how Sinners may be recon- 

ciled to God? Did it advance a compleat Syftem | 
of moral Duties, or a faultle/s Rule of human Life ? 
Did itsteach or aflert the Neceffity of Praying for 
Grace, and the Influences of God’s Holy Spirit, or 
give Men an Affurance of his Willingnefs to hear 
their Prayers, and to affift them’ in the Difcharge 
of their Duty? Or finally, did it afcertain the e- 
ternal Duration of the Soul, in a future State? In 
a Word, how ufelefs and ineffeCtual was it, not 
only for the Reformation of the World in general, 
but even of their own Communities in particular, 
nay even of themfelves, from their Idolatries and 
immoral Praétices? And agreeably, when Chri/ft 
came, notwithftanding all the Philofophy that then 
exifted, did not Darknefs cover the Earth, and grofs 
Darknefs the People? Did not the whole Gentile 
World-ly in Wickednefs ? See the lively Colours, the 
ftrong Lines, and ftriking Features in which St. 
Paul has draughted the wretched State of it, in his 
jirft Chapter to the Romans. Read it (my Bre- 
thren) read it often ;—Let the Dei/fs deny it if 

they dare? —-and if they dare not, let'them lay 
their Hands on their Mouths, and hold their Peace, 

with their Natural Religion. But no fooner did 
Chrift appear, and the Light of his Gofpel began té 
fhine abroad in’ the World, but lo! Wherever it 
fhin’d, and Men would but open their Eyes to fee 

it, how great and glorious a Reformation, both in 
Principles and PraGice, did it produce? How 

foon did all Sorts of Idolatry vanifh away? owe 

088 oon 





(8) 


foon were all the Idol-Temples deferted? { - 
the Heathen Oracles ftruck Dumb? And 

whole Idol-Priefthood, abominable Wi 

and Ceremonies abolifh’d and extingui 













2dly. Suppofing the Doétrine of a future 
of Rewards and Punifhments a Part of natural 
ligion, (as all modern Dei/s admit itto be,) 
plain and obviousyis it, that Nothing but .2 
Certainty.can juflify their Infidelity? . +“ 


- ¢ PS 

_ So ftrong are the Proofs and Soe 
external and internal, of the Gofpel’s be 
velation from God, that they amount to « 
Demonftration as the Nature Thing 
low » and which nothing but abfolute Demon/ 
of the contrary, can overthrow. This 
tion, let the De:z/? produce, if he can, 
juftify his Deifm: But without this, let him in- 
vent, and wrangle 2 Theufand Objections, and 
each in a Thoufand various Shapes and Colours ;— 
let him mock and fnear, banter and ridicule, till 
he he has laid out all his fine en of Wit and 
Learning, on Super/fition and Prieftcraft;. yet 
in teak to a eee 3 Wome: his . 
monfiration, he fhall find no fure Ground to reft 
his Foot on ;—fhall never be able to quiet his own 
Mind or Confcience, that is, to preferve it from 
being continually haunted with Doubts and Fe 
left the Go/pel fhould turn out to be a true . 
tion, and confequently himfelf ruined and un 
to all Eternity. 4 st8b 9 

Let us but ever fo tranfiently view and compare 
the different Sjates of the Dei/? and the Chriffian; 
how infinitely greater muft the Rifque or D 
of the One appear, than of the Other? 


The Deif? admits that the Ge/pe/ contains the 
whole of zatural Religion; nay, even the molt 
improved 


69) 8 


Improved and compleat Syftem of all it’s Principles 
‘al moral Duties; and fo far the Chriffian and He 
are fully agreed: But’ then, A rejects the whole 
Supernatural Part, —all and every the fpecial Mat- 
ters of pure Revelation! He rejects the Notion of 
a Meffiah, or Redeemer of the World, and confe- 
uently Chriff under that Character : — rejects his 
Incarnation and Miracles; — the Merits of his 
Death and Sufferings ;—his Refurr€@ion from the 
Dead ;— his Afcenfion, Interceffion and the Miffi- 
on of the Holy Ghoft! Thus Hz lives,’ and a- 
greeably fo He dies ;— without a Saviour,— with- 
‘out a Sanctifier,—without all other Hopes of Salva- 
tion, than what are grounded upon his Belief of 2 
Supreme Being, and the Merits, as He prefumes, 
of fome Scraps of moral Duties, model’d and qua- 
lified by his own Reafon, or Light of Nature, un- 
der the Influence of all his cOtrupt Lufts and Paf- 
“fions: and at the fame Time} in Fear and Trem 


= 


bling, left the Go/pel Revelation fhould be true. | 


-On the other Hand, the true Chriffian believes 
and embraces the whole Go/pel ; — believes and em- 
braces Chri? for the true Méefiah, or Saviour of 

“the World ; — believes his Incarnation, Doétrine, 
and Miracles ; —his Sacrifice and Attonement, — 
~ RefurreG@ion, Afcention, Interceflion, and Miffion 
of the Holy Ghoff. And in this Faith, or Belief, 
influencing his whole Praétice or Converfation, Hz 
lives, and agreeably fo He dies ; building his Hopes 
of Salvation, not on the Merits of his own Works, 
~ but of Chriff his Redeemer,—his meritorious Death 
“and Paffion,—glorious Refurre@tion and Afcenfion, 
his Intercefion, and the Bleffed Influences of 
“his Holy Spirit. 


*~ Now, on this tranfient View of the different 
~ ‘States of the Dei/? and Chriftian, how obvious the 
~ infinite Rifque or Danger of the One, and Securi- 

ty of the Other! F = whether the Gofpe/, in. 


Point 


(10) & 


Point of Revelation, be falfe or true, 
Danger to the Chriffian ; but in eithe 
fafe and fecure. For, fuppofing it te 
Point of Revelation, Yet, as it contai 
of naturel Religion,—the compleat 

Duties, and ftrongeft Ry 
the Practice of them, the Chriflianm 
fum’d to ftand atJeaft on equal G 


s 















4 


irretrievably loft, ruin’d, ar 
true the Pofition we ina on, 
hut abfelute Certainty can jufth 

Infidelity. ’ 


about; them during their Taneys 


pence, carned with the Sweat of their Brows, 
‘ubfifting them, to riper, Years, which no fo 


holden for all their Improveme 

ledge’and Learning (for wh 

hey. llins,-or a Tindal, to 
: D 


or, 


“AI their Arguments are either orced urmit 
artful ftudicd Inventions, plainly calcula red 


Sn) & 


; fentations of Faas, Perfons and Paflages of Scrip- 


ture; and all thefe fery’d up with Airs of Ridicule: 


aS Buffopnry. | 


© sthly. "Let thi mad Raed v Deifm be fairly ac 
counted for, and the true Caufe afign’d, there 
needs no more fora fufficient Prefervative, againit 
it} — The Dei? pretends not to Certainty, that the 
Gofpel, in Point of Revelation, és falfe, but Probc- 


’ bility only 3» and ‘yet on this Ground, which for. 


aught he knows may fail him, he rejegts it, even 
at the Rifque of eternal Mifery: while the Chri- 
Jtian, believing and obeying’ it, is fecure of Salvas 
tion, be it falfe or true.’ Now, what can be the 
true Caufe of fo great a Folly or Madnefs?= Does 
the Dei/? fay, that it is for the Sake of Truth 2) But 
this is the very Thing in- ae 3; Let him des 
monftrate, not Suppofe, that Dei/m is the Truth, and 
Chriftians may become his Profelytes : But without 
this, let him not boaft, but fear’ ‘tremble.. Or, 
does he fay, That the Caufe is Charity, or Zeal to 
refcue his Fellow-Creatures from  Super/fition and 
Prieftcraft? But thefe, alas! ‘were, and always 
Have been, the abounding univerfal Fruits’of zatu- 
ral Religion throughout the World; and fo far is 
the Go/pel from authorizing thefe, that hagas the 
only Means for Te them, wherever. it came. 


\ But, can the Deifaffign no other Caufe Befhdes 
*thefe? Yes, furely he can.» He well knows ano- 
ther, and the only true Caufe 3. but whieh’ he wiil 
neither affign nor allow, viz. his Attachment to 
the Interefts of his corrupt Lufts and Paffions. On 
“the Interefts\ of thefe he has f#t up his Reft, and in 
their Indulgence has plac’d his Szmum Bonen fa- 
preme Good or Happinefs.° But the Go/pel is En- 
-mity tothefe $ directly pointed at their Deftruétion : 
and therefore’ he is at Enmity with it, — hates: it, 
and declares, and purfues open. War againft it ; a- 
ae oo to that Aphorifm of 1%’§ Divine am, 
. that 


(12); Bp aa 
that Men love Darknefs, rather than “eG 
% Light, becanfe 


their Deeds are evil, oe Naat 








Thefe few Obfervations, nay even 
duly attended to, will fuffice for a P 
gainft Dei/m, on the $e Hand ; Aus 
go er 


IL. In the Second, Plac to advife sod chan 
to guard againft Exthu/ia/m on the other, i 


By Enthufiafm I mean, the Ferment of a warm 
overheated Imagination, ie t up into ftrong 
and abfolute Perfuafion of oe “tod ; 
Communications from Gale and ae to Im- 
puifes and Impreffions, Vifions, Trances, Revela- 
tions, and a Thoufand other Fruits and Effects; a 
few of which we ‘hall barely mention. . 


ft. A chief Bruit and. Effect of En im is, 
great Contempt of Reafon; running ae a 
carnal mifchicvous The in all (pict Concerns ; 
and fetting up Impuifes, or Fancies of sapaiaxom 
in its Room, 


adly. Another Fruit or Effect is, a blind Follew= 
ing of fuch Impulfes, or Fancies of I 
as immediate Communications from GOD,, or Di- 
rections of his Holy Spirit: And. thefe often. 
ftrong and violent, as impctuoufly to hurry 
into the moft extravagant and abfurd Actions ; 
bellions, Murders, &c. 


adly.. A third Fruit or Effed is, haze atic 
Fits of Foy and Comfort ; without any other Foun- — 
dation than the mere Workings of Imagination ; 
and of which they can give no other Account, but 
that they now and feel them. 


4thly. A fourth Fruit or Effect is, a great Con- 
eo 


ae (13) & 


tempt of, and a bitter implacable Spirit. towards, all 
who differ from them, efpecially fuch as contradi& 
and oppofe them. They revile and abufe them ;—- 
call them Reprobates, Oppofers of the Work of 
God, and Compofitions only of the Brute and the 
Devil. Nay, they aflume, as if they fat on Chrift’s 
Throne of Judgement, peremptorily to. pronounce 
to their Faces, that they are, adfually damn’d, and 
muft quickly depart into everlafting Fire, prepar’d 
for the Devil and his Angels. With this Bitternefs 
of Spirit, I fay, they treat all who differ from them, 
efpecially fuch as contradi& and oppofe them, of ~ 
how blamelefs Lives and Converfations foever they 
may be. Butthen, — 


sthly. With how different, or quite reverfe a 
Spirit do they treat all thofe, who hold with them ? 
For, as peremptorily as they pronounce the Sentence 
of certain Damnation on all thofe who hold not 
with them, fo peremptorily do they pronounce the 
Sentence of certain Salvation onallthat do. They 
pronounce them the Children of God, and Heirs 
of the Kingdom of Heaven ; — their Salvation de- 
_ creed from all Eternity, whether they be ‘Thieves, 
Robbers, Drunkards, or guilty of the grofleft Im- 


moralities. 


Thefe are a few of the Fruits or Effects of En- 
thufiafm, but by which you ‘hall fufficiently know it. 


- Now whereas betwixt thefe two Extremes of 
Deifm and Enthufiafm les the true Chriftian Faith, 
or Religion, it naturally follows, 


III. In the third Place, to advife and exhort you, 
to hold faft the Profeffion of this Faith, as once deli- 
vered to the Saints,—contain’d in the bleffed Go/pel, 
and held and taught in the Catholic Church of 
Chrift in all Ages. It is true.indeed, that in all 
Ages, Herefies, Schifms, and perverfe aeinl 


B14) 
of Men, have arofe in the et 4 Chur reo 
difturb'd the Peace of it; nay, many and | 

Corruptions have crept into it, even, to the 
up the Holy Scriptures, and eftablifhing t 
DiGtates and Decrees in their Room. A 
a Cloud of Darknefs and Ignorance over 
for the Space of,*at leaft, Six hundr ‘Years. 
even under the long Continuance ind dar ceft 
of this Cloud, the main Foundation, viz. the 
Scriptures, by. the wonderful BE ac of C 
were preferved fafe and entire, how corru 
the Superftructures built 1 ha 
the worft State’ of Co > was 
Creed ever expung’d either thet Se et 
Faith, or Liturgies. Doubtlefs for wife 
Reafons, permitted this Cloud of Corruption to o- 
verfpread, and hang fo long on the Face of his 
Church; and doubtlefs alfo ot wife Reafons, He 
broughtabout the ion, when the Scriptures 
were again laid 0] o the Eyes and Ears of all, 
in all Places, Nations, or Kingdoms, which open- 
ed their Eyes and Ears to fee and hear them. 

















: But alas! No fooner was this Sun of the 
‘mation rifen, and fhone forth in glorious Lu 
but how quickly overcaft with various Contentions, 
Seéts, Schifms, or divided Commuynions, continued 
down, and encreafing to this Day! 
‘now become an important Enquiry, nae 
_Church; or Communion we are to 


‘our greateft Safety? In Anfwér to "which, veo 
will eafily conceive, 


IV. What my fourth Advice will bey viz. ._ That 
you continue ftedfaft in the Faith once delivered to 

"the Saints, as now profefs’d, held, and taughtin the 
Church of England. And indeed, what other Church 
or Communion can I, in Reafon and Confcience, 
advife you to truft your Salvation in, than that in 

which I truft my own? ‘Nor indeed have I rr 

tru 


Blu) & 


trufted my own Salvation rafhly, or from. Bias of 
Education... No, my Brethren; but quite other- 
wife: viz. after all the beft Enquiry and Examina- 
tion in my Power.—I was neither born nor bred up 
in the Church of Exgland,. but where the eftablifh’d 
Church was Prefbyterian. But no fooner was I ar- 
sived to an Age fit for, religious Enquiries, ,and ap- 
ply’d myfelf (by the Direction. of fome pious and 
learned Men) to the Study of the Holy Scriptures, 
.and the. chief Fathers of the Taree fir Ages.of the 
-Chriftian, Church, but on.a competent )Knowledge 
of which, my Judgement was form’d in Behalf of 
the Church of England, as perfectly agreeing, both 
in Doétrine and Polity, with the Chriffian.Church, 
in thofe firft and pureft Ages. And now, after all 
my future Studies, Searches, and) Enquiries,) for 
upwards of Forty Years, my., firft Judgement is fo 
fully ratified and confirm’d, that I,efteeme it the 
moit perfect Branch, of the Chriffian,Church now 
on Earth, .And as firmly as I believe the true Go/- 
pel of Chriff, to be .the juft.Medium, betwixt Dee 
ifm and Enthufiafm ; fo firmly. I believe.the Church 
of England to be the juft Medium, betwixt Popery 
and Fanatici/m. But yet,1 would not, ;,that you 
-fhould rely on this, as my,private Judgement. No, 
-my Brethren, Let all, who amongft you,are able, 
fearch and fee for themfelves, and fatisfy their own 
Judgment, whether thefe Things be.fo. ,dset them 
\ fearch and fee, (1ft.) Whether the Church of Zng- 
land’s exa& Conformity, both in Doérine and Po- 
lity, to the Chriftian Church in the firft and pureft 
Ages, is not fufficiently grounded on, attefted to, 
and fupported by_all the Monuments of thofe Ages, 
_and of all,Antiquity?  (adly.) Whether, 'the fame 
»is not agreeably alfo attefted to, and fupported by 
her firft Reformers, her Martyrs, and all;her great 
Fathersand Luminaries, fo.renown’din the.learn’d 
World, from the Beginning, to this Day ; and fpe- 
cially by the Royal Martyr, King CHARLES the 
firft; whofe Teftimony ftands, not only recorded 


in 


2.16) 8 


a os 
in Hit but alfo feal’d with his Royal Bloc 
and othe whofe laft Advices to his Son, 

rince of Wales, thefe are his Words- do re- 


*¢ quire and entreat you as your Father, an 
s« King, that you rides fuffer your Heat wo re 
_ “© ceive the leaft Check a sink, Difaffe 

*¢ from the true Religion, effablithed the Chur 
S¢ England.——I tell you, I hove tried it, and af- 
“* ter much Search, and many Difputes, have con- 
*© cluded it to be the beft in the World; not only 
«* in the Community as Chriftian, but alfo in the 
<< fpecial Notion as reformed; keeping the middle 
s« Way between'the Pomp of fuperftitious Tyran- 
<< ny, and the Meannefs of fantaftick Anarchy. ” 


(3dly.) Whether this Conformity has not the 
concurrent Teftimony of all the foreign Churches 
of the’ Reformation ? —Nothing will appear more 
certain to an honeft Enquirer, than reformed - 
Churches abroad declaring, with one Voice, the © 
great Honour and Efteem they have for the Church 
of England, as the great Bulwark of the Reform 
tion, and agreeing with them in all ‘the eféntial 
Points of Faith; nor at all differing from them, but 
in the difputed Points of Con/ub/fantiation of the 
Lutherans, and rigid Predeftination of the Calvinifis ; 
— Points far from ¢ffential to a Fed Salva- 
tion, nor ever likely to be decided till the 
Day.——And as to her Polity, or Governm 
Epi ‘y, do they not all praife and honour it,” 
truly apoffolical, and lament that Defeét ‘of their 

own, as a Matter not of Choice, but pure Ne » 
-occafion’d by Obftruétion of the fecular Powers; . 
and fo leaving thofe, who reject it as Popijh ‘or An- 
tichriftian, without Excufe. Does not the’ 
Grotius thus teftify? And are not thefe the’ 

of the foreign Divines, in Conference “with the 
Englifh, at the Synod of Dort?. viz. ‘* That they 
<¢ had gteat Honour for the good Order and Dif- 
‘* cipline in the Church of England, and ser 

&s wifh’ 





- O17.) B 

¢¢ wifh’d they could eftablifh themfelves on this 
s¢ Model: But they had no Profpect of fuch a 
© Happinefs ; and fince the Civil Government had 
‘« made. their Defires impracticable, they hop’d 
4° God would be merciful to them. ’? — See alfo 
the Geneva Divines Letter to the Univerfity of Ox« 
_ford.. And to name no more, fee the Jearned Le 
Clerc, on the very Queftion now before us, viz. 
_ What Chriftian Church we are. to join with? thus 
. deciding ; ¢¢ Of two Churches in which the 
~ & Gofpel is taught with equal Purity and Sincerity 
s¢ in all other Refpeéts, That is to be prefer’d, in 
*¢ which the Form of Government is Apoffolical.— 
*¢ They, who without Prejudice have read over 
‘¢ the moft antient Chriftian Writers that now re- 
‘¢ main, well know, that the Manner of Difcipline, 
_ © which is called Epifcopal, fuch as that in the 
- 6 South Part of Great-Britain, prevail’d every 
s¢ where in the Age immediately after the 4poffles, 
‘* and is therefore to be inferr’d of Apo/ffolical In- 
*flitution. ”” And now, after all thefe En- 
quiries, duly and honeftly made, {uppofe the Church 
of England fhould afk you, as Chriff did his Apoftles, 
—Will ye alfo go away? What other Anfwer would, 
“or could you return her, but the fame which the 
_ Apofiles return’d to him,—To whom frall we go, for 
_ thou haft the Words of Eternal Life? And furely, 
4 (ry Brethren) if any Church on Earth has the 
“Words of Eternal Life, the Church of England’has 
'them.—Nor let any object, or impute to her, the 
bad Lives or ill Behaviour, either of her Bzi/hops, or 
inferior Clergy, as no lefs injurious, than objecting 
or imputing the bad Lives of Chriftians to the Gof- 
* pel; which abfolutely forbids and condemns them, 

on Pain of eternal Mifery. 








But after all, think not, I befeech you, my Bre- 
_thren, that I am thus warmly recommending the 

'_ Externals of ‘Religion, either in Negleét, or Dif- 
Se ie: cae Me ‘paragemens 


; > - Shagiee ct 
coh ee 







paragement of the Internal. Far be his fi m 
todo. And therefore, alia te, 


fin bee 
_ V.. My fifth and laft Advice is, (and pray 1 
member it is my /a/?) viz. To fee and be fure 
above all things, the internal Religion of the | 
be your fir/t,and always your chief Care andConc 


The Heart is the alone Source, Spring, or Foun- 
tain of all Things moral or fpiritdal, whether Géed 
or Evil. It is the Ground, on which, contra=— 
ry Seeds of Good or Evil are fown: One 

the Serpent, the Other by God’s Holy Spirit. The 
Serpent fows the evil Seed of Infidelity, and Love of 
the World; and the Holy Spirit the good Seed of 
Faith, and the Love of God. And according as 
our Hufbandry is employ’d to cultivate the one, or 
the other of thefe Seeds, fo muft the Fruit, or Pro- . 
duce be. —If our Hu/bandry be employ’d to culti- 
vate the Serpent’s Sced of Infidelity and Love of the 
World, ’till they grow up, and become the wital 
ruling Principles in the Heart, or, as our Saviour 
calls them, the evi/ Treafure there ; how naturally 
muft they produce ev:/ Things, and only evu 
Things centinually! How naturally muft the 

duce evil Thoughts, Murders, Adulteries, 
cations, Thefts, Falfe Witnefs, Blafphemi 
ail a Sorts of Impiety, Vice, and Imm 


orni- 
? 







But on the other Hand, if our Hufbandry 
employ’d to cherifh and cultivate the good Seed of 
the Holy Spirit, viz. Faith, and the Love o 4 
till they grow up, and become the vita 
“Principles of the Heart, or, as our Saviour terms 
them, the good Treafure there; how naturally muft 
they produce good. Things, and only good Things 
continually! How naturally will they produce the 
Practice of all our Duties to God, our Neighbour, 
_.and Ourfelves ?——our Duty towards God as “viz. 

re = to 


am 


3 (19) & 
a 

to worfhip him,—to give him Thanks,—to put our 
whole Truft in him, —to call upon him, — to ho- 
nour his holy Name, and his Word, and to ferve 
him truly all the Days of our Life? How natural- 
ly dire&t, not only to worfhip him in Spirit and in 
Truth, but alfo our Frequency in that Duty, both 
‘in Publick and Private; nay even the external 
Modes, or bodily Poftures in Worfhipping? In 
the Chriffian Church, the external Modes were al- 
ways, and only, thefe four; viz. Proffration, 
Kneeling, Bowing, and Standing ; varied according 
to the different Parts of Worfhip. In the deepett 
Humility of Confeffion, the Pofture of Pro/fration ; 
in Petition, or Supplication, that of Kneeling, or 
Bowing ; and in. either Speaking or Singing forth 
‘Praifes and Thankfgivings, that of Standing. {hefe, 
I fay, were always, and the only, external Poftures 
of Worfhip ameng Chriftians ; -exclufive of all o- 
ther, and particularly that of Sctting. Never was 
Sitting a Pofture, in any Part of Worthip, in the 
Chriftian Church, from the Beginning down to the 
Reformation ; much lefs in that moft folemn, fu- 
blime, and heavenly Part of it, called P/almody; 
nor is it practifed in Popifb Churches, or our Ca- 
,thedrals to this Day. And indeed, to me it ap~ 
pears quite unnatural: For who would offer to 
-return Thanks and Praife to his Prince, for Bene- 
_fits received, in fo m@decent a Manner ? — How the 
Cuftom crept into the reformed Churches, I know 
not; neither can I conceive the Shadow of a Rea- 
-fon, why Standing in Pfalmody is {o generally dif- 
_us’d, except the fame very idle and filly one, ob- 
,je&ted to Kxeeling at the Lord’s Table, viz. as be- 
‘ing a Remnant of Popery, or fymbolizing with the 
Church of Rome.—But the Cuftom is now become fo 
. general, and confirm’d, that Nothing but thefe Prin- 
ciples in theHeart, will ever be able to alter,or rectify. 


Nor will thefe Principles prevailing and ruling 


‘ "x = * a . 

(20°) SBP 7 
if our Hearts, produce the” Praétice’ofly’ ofr. 
Duty towards God, but ot thofe-towafils « 
beur, arid Our/felves alfo.—_ The: ove 6 
and ruling in our Hearts, will matt 
forth into the Love of our Neighbour jand'ti 
gain, into all the Parts and Branches of our D 
-towards him; into Benevolence, Righteoufn 
Peaceablenefs, Almsgiving, Compaftion, Meek- 
nef:, Mercy, Forgivenefs, or whatever elfe is ca 
tain’d in-that Divine Summary of doing to all 
as we would they fhould do unto us And in ; 
Manner alfo, will thefe Principles branch forth into — 
all the Parts, or Articles of Duty refpeéting Our- 
felves; as viz. Temperance, or Sobriety in all 
Things; whether in eating, or Drinking, Equi- 
page or Apparel; whether in Sleeping, Labouri 
or Recreation; Chaftity or Purity of Body, 
whatever may be fitting or becoming it, as the - 
Temple of the Holy Ghoft, Pe DR oy 
















Thus, I fay, will thefe Principles of Faith, _ 
the Love of God, fown by the Holy Spirit in our 
Hearts, and by our own good Hufbandry, Care and 
Cultivation, nourifh’d up to become vigorous and 
ruling there, as naturally produce true Religion, in 
all its Parts or Duties, as a good Tree will put 
forth good Fruit, or a good Fountain fend forth 
agreeable Waters.—But on the other Hand, with- 
out thefe, no lefs naturally will all our Religi 
but avain and empty Thing: —all our out 
Forms and Profeflions but mere Hufk or Shadow; 
nor a Straw to choofe, in Point of Salvation, whe- 
ther we outwardly profefs ourfelyes of the € ~ 
of England, or of Rome, or of any other; ~ ‘ 

whether we outwardly profefs to believe the-Go) 
the’ Adcoran, or the Zunderveft ; —to believe in 
Chrift, or Mahomet, in Pobee, or Confucius. 







Thefe are my laft Advices to you (my Brethren) 
now 


Sar) & 


- now on'the’ Point of my Departure froth you, and! 
flowing from the ardent-Defire of my» Heart; that. 
jou may be faved viz, (1f.): To guard againft De» 

’ ifm, on the one Hand ; (2dly:) againft ‘Enthufiafm, 
6n the other’: (3dly.) “Fo continue ftedfaft \in the 
Profeffion of the true Chriffian Faith, oncé delivered 
to the Saints 3 and (4thly.) as the fame is now pro- 
fefs’d, held, and taught by the Church: of England, 
ftedfaftly adhering to her Communion and Fellow- 
Ship; and(sthly.) Thatrabove allo Things,’ you 
give all Diligence to.cultivate ‘and cherifh the inter= 
nal Principles of Faith, and the Love of God in the 
Heart,—the Seeds fown by his Holy Spirit there. « } 


~ I come now to the'laft. and hardeft: Part. of my 
prefent Tafk, viz. to bid Ferewel to you; my be- 
loved Congregation ;— Farewel, at leatt fora Sea~ 
fon, or if the Will-of God'be fo, ’till:we meet in 
the eternal World, and as I hope we dhall, in the 
blefled Regions of Glory and Immortality. »9 © © 


. : x 
- It-was always in my Heart: to'live and die with 
you’ but as by the Will of God,. I have been often 
‘vifited with Sickneffes of divers Sorts,: which ‘have 
‘fo-reduced me in ‘my advanced Years, as almoft | 
‘wholly’ to‘difable me “from the Pen, and greatly 
_ fromthe Pulpit; how-cou’d I, with afafe Con- 
‘feience, *pretend to'continue!in a A/iniftry, received 
from the Lord, —- knowing -myfelf fo incapable ito 
Fulfil it 2°>\No, this’ was impoffible for me! toda. 
And therefore, ott! this: Event; it foon became the 
‘Defire of my Heart,*that I might fee you well and 
‘worthily “provided with ‘a'Swccefor, to:take up the 
important Charge of your Souls, before I: was either 
"eall’d “Off ‘to (the ‘filent Grave; or wholly:difabled 
from all the Duties of the Pa@foral Fun&tion amoneft 
you. This Defire, by the Means and good Otfices 
“of a worthy Member or two of this ‘Congregation, 
God has ‘been pleafed ‘to ‘grant’ me; + mine Eyes 
ebasbets : ; have 


ly of Merit or Boafting. . 


/ have now feen You well an ' ( 
and therefore with the greater Pleafure,l now with 
draw behind the Curtain, to pals. fuch 

as God fhall be pleafed to add to my Days, ir 
loved Privacy and Retirement; where I hope to 
enjoy a better State of Health, ferve my God 
Tranquillity, and do all the wire I can, 
Fellow-Creatures. J 


dg 3 


Many happ eh Years have I lived anna ee 
u 


and in as m 







my Knowledge and Caoacity — hat cho? I have 
laid no ftumbling Block before you, 

trine or Example; have deceived no Man, ¢ yf 
no Man, Wrong’d or injur’d no Man by Work nae 
Deed; But from the ardent Defire of my 

as knowing the Account | muft foon render to. my 
ge Mafter, have ftudied and labour’d to. promote 

e Salvation of all ?—Yet what, I fay, of all thefe; 


intermixed, as they havealways been, with fo ma- 


ny Faults,. Failings, and Imperfections 2 Can there ] 


‘be any Merit in them;. or any the leaft Subject 


‘Matter of Boafting ? —No, No (my Bre no 
fuch Thing. In what competent ae 
fure foever, I have difcharg’d any of the Du 
my Funétion, I humbly fpeak with St. Paul, 
4, but the Grace of God which was with me 
my Faults and Failings, Weaknefles and 

tions, aré all my own: No eer ~— 









of 
—Not 


Tis true, fome Rubbs and Reproaches J ‘have 
met wile in -the Courfe of my. etait =H 


3 (23) Sf 


_ indeed, from the more knowing, virtuous, difcreet, 
and prudent atrnongft You; but always from the 
unruly and ruder Sort; arifing either from their 

Contempt of the Miniftry, in general, Or, from 
my Adherence to the Laws and Rules of the Church 
of England, in particular; Or from a Confciouf- 
nefs of their irregular Lives and Cenverfations find- 
ing no Favour in my Eyes.— But thefe I always 
regarded as Perguifites infeparable from the Mini- 
fteria] Office ; A little Patience, and they all 
quickly vanifh away! 


* 





You know (my Brethren) I abhor Flattery ; it is. 
finful at all Times, and would be unpardonable 
from this facred Place; I am’under no T’emptation 
to it; and therefore fhall fpeak forth only the Words 
of Truth and Soberne/s, concerning the Inhabitants 
of Charles-Town,when I bear this Te/fzmony of them, 
viz. that however, as in all) other Communities, 
there are too many bad Individuals amongft them, 
—too many Defpifers of Religion and Virtue, yet 
generally fpeaking, the more /ub/fantzal and knowing 
Part, are a fober, charitable, and religioufly dif- 
pofed People.-—Nor out of this Character do I ex- 
clude Diffenters,of any Denomination ; with whom 
T have always lived in all Peace and Friendfhip ; 
and who have always treated me with Civility, and 
decent Regard. Wou’d God, that there was no 
Schifm, no Diffention among us; _ but that all were 
of one Mind, and one Mouth ; —all united in the 
fame Communion of the Church of England: But 
if this may not be, to their own Mafter, they who - 
diffent, muft ftand or fall; let us live in Peace, 
Friendfhip, and Charity towards them. My Hepe, 
and earneft Defire of my Heart, and Prayer te God | 
for themalfo is, that they may be faved —And more-. . 
over, I take this Opportunity, thus publickly to 
declare, that there is neither AZan, Woman nor 
Child in the whole Province of Caroiina, with 

whom 


My we 
. fincere and well-defign’d Miniftrations? 


~ me, and fee, whether I ‘not cheerfully a: 
. faithfully obey them. Wherever I am o 


_ Servant.—Tho’ abfent from you in Body, I f 
. Prefent with you in Spirit : My Spirit will 
_ sways hovering .in your Affemblies ; — Hov: 

_ this facred Manfion, and. ’fpecially about th 
- Altar, where I have fo often admini 


ss< (ONCE more (my beloved Brethren) ‘arewel f 
-.»€ May the very ary Peace fandlify pag ys y 
~» Sand preferve your whole Spirits, and fol 

» of Bodies blamelefs, unto e Coming, o 

oS Jesus CHrist, ?—— tg 


mI 






_. But,, to return to You my. eculi 
peculiar Affection muft nat 
. How. many of you have ig riten’d | 
of you have been my Catec /UMENS 
from your Infancy, under 












can it otherwife be, but that I muft re 
my Children in the Lord,. and my 
wards. you be trulypaternak? | uox 
Tho’ I am now on the Point of Departing fra , 
you, yet think not (my Bret ca) tint 
‘Atreightway, or ever forget You. No; affure 
yourfelves, you’ll feldom be out of my Thought, 
and never omitted in my Prayers: — Tho’ z ent 
from you, yet wherein foever I may be capable to 
ferve,you, pleafe only to lay your. on 
y 
» there y 
“always have a ftedfaft Friend, a true and | 


« 


be al- 





Series of God, the Symbolical Body and ise 
Chriff, and been fo eften Partaker of them, to the 


- great Comfort, Strengthening and refrething of my 


Soul !|———— But I muft have done. ——— Le 


3 
1% x 
uls, and 
our Lord 
~ - on May = 


€3 (25) & 


May all the Bleffings of Heaven defcend upon all 
.the Inhabitants of this Pi ovince, in general ; 
thofe of Charles-Town in particular ; but 
more efpecially on You the beloved People of my 
late Charge. ——-—— May the ever bleffed and 
glorious Trinity blefs you, in the City, and in 
the Field; in the Fruit of your Body, the Fruit of 
your Cattle, and the Fruit of your Ground ;—Blefs 
you in your Bofket, and in your Store, and in all 
that you fet your Hand unto :— Blefs you with all 
the temporal Bleflings, of Health, Peace, and 
Profperity ; but abeve all, and as the Source of all, 
blefs you with truly faithful and obedient Hearts, 
and finally conduct you fafe to the Blefled Regions 
of Glory and Immortality. And 














Now, To the fame ever-glorious Trinity, Fa- 
ther, Son, and Holy Ghoft, be afcribed, We. 





* 


.? 
ERRATA, . 
Age 8, Line 21, dele he. Page 15, Line to, after 
the Words and the, infers Writings of the. 















~— <1 


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vit Xo sgraiy' 4 srdlad vit bee ht : 


Fv? 


